Kutù’và yu tu’ún va’á. Estoy aprendiendo la palabra de bienestar. Iniciación etnodramática

Is it possible from some one out side of Ñuu Saví (Mixtec) culture to learn how to do an ethnodrama? A healer and rain maker from Mixteca land is teaching me how to ask for rain and cure diseases. “Kutù’và yu Tu’ún Va’á”, is the name of my thesis and means “I am learning the wellness word”. This work is an “ethnodramatic initiation” to their sacred language. I don’t attempt to read Don Marcelino’s mind but to create a mental scenario that would help us to contemplate the internal spectacle he and his community watch during the ethnodrama of rain and healing. Finally I will represent my learning process during my initiation to body-mental technics. The subject of the thesis travels around several concepts interrelated: feast, ritual, celebration, healing, rain, knowledge, magical thinking, learning, performance… It’s related to an analogic language, oral culture, holistic perception and ethnodramaturgy. I will apply some of the concepts of Weisz’s ethnodramatic performance theory to a place located in Mexico, state of Oaxaca, Juxtlahuaca district, belonging to the municipality of Coicoyán de las Flores, El Jicaral. A wiseman from Nuun Tiaxin, Ñuu Saví, is teaching me how to speak with Rain and Sicknesses. Ethnodrama is a word used by Weisz to make the difference between theatre, and an ethnic paratheatrical performance. The ethnic drama is a mythological text, that it is seen inside the mind of the community members. Weisz conceives the concept as part of a greater project called, Anthropology of Knowledge, that studies the imaginary solutions to explain the formation of the world, the universe and the inscribed rituals in all great antique cultures Weisz [1994b:29]. Curanderismo, quackery, belongs to a illegitimate literature, it is something no serious. An art that goes beyond the canons of a written text and does not match with the categories of our cultures. It threatens the monolithic solidity of our academic reality and then it’s excluded. Weisz proposes to study shamanic text from a marginal position in front of a central culture that only recognizes as valid certain texts. The ethnotexto is uncomfortable, it intimidates the unity of the group of the dominant culture. Curanderismo places itself then in a position that questions a conceptual colonization, that “behavior and ideology that nourish themselves from a totalizing strategy”. A colonization that transcends Europe, related to power and to the dominant position. This is how Literature field is created Weisz [2005: 102-103]...

Sintaxis del discurso en Dt 4, 1-40

Dt 4, 1-40 it a Biblical text particularly relevant, both for its location and sense within the Deuteronomy book, as well as for its relation with the overall Deuteronomist literature. However, we do not handle in-depth and extensive studies of this text, with exception of the works published by G. Braulik516, D. Knapp517 and K. Holter518, and other exploratory studies much thoroughly investigated, as well as small monographic ones specified in a particular matter. On the other hand, the investigation of the text has been focused mainly around the historical and theological analysis of it, with the purpose to determine the time in which the text was introduced in the total of the book, as well as to weight the significance of the different stratum of the text, its sources... For this reason, other medium of approach to the text has been left aside, or had been used only as instruments to be served to the main purpose of this study. This has been for instance the study of the literary analysis. Nevertheless, during these last years, the literary investigation of the biblical texts (linguistics, narrative, rhetoric, comparative literature...) has gained boom, and had allowed a great appreciation of these texts, overall its historical or theological relevance. Dt 4, 1-40 has been benefit from all of it. The studies dedicated to the literary analysis of Dt 4, 1-40 show considerable patterns on the ways they had been carried. We have analysed them from the syntax and narrative points of view, fields very little investigated up to now. We believe it is necessary to study the text from these two perspectives to appreciate the wealth of this literary composition beyond the topics covered on it, and to contribute this way to a deep investigation of such a significant text in shape and content for the present Biblical Philology. The final objective of our study it is to arrive to a full comprehension of the thematic and literary unity of the text through its syntactic and narrative analysis, and, at the same time, to determine the mutual and necessary relationship that exist between one to another in this line of investigation...